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1, The first distinctly by different gifts, &c. in the following examples, namely

→-1, The operation of the Word in Samuel speaking to Eli (Sam. I. iii, 18).

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of the Word in Sampson proposing

a riddle to the Philistines (Judges xiv. 12).

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of the Spirit in Sampson killing a

thousand of them with the jaw bone of an ass, and more afterwards by the same Spirit (lb. xv. 15; xvi. 30).

-3, praises to God and predictions of his special dominion or Kingdom (Psalms).

of the Word in David, harping

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of the Spirit in David, slaying wild beasts, confounding the efforts of his enemies, and asserting the divine authority as well among the heathen as over God's peculiar people. (Psalms; Samuel; Kings, &c.).

These are examples of a distinct operation of the Word and Spirit in one person or subject, and still by one Author or Being, "the same God which worketh all in all."

2, For an example of united operation by different means combined or simultaneously conducted in one Subject or Being, we may think of our restoration to the divine Presence, or of its restoration among us. For as no man, nor perhaps any other creature, can apprehend or go to the Father but by the Son; so neither can they apprehend or go to the Son without the Holy Ghost; nor apprehend or go to the Holy Ghost without the Son either; so strict is the unity or consent also between these two, while by both they apprehend or go to God. And therefore, if it be signified by the Son in one place, that the presence of the Holy Ghost is not to be expected from the Father but by his means, and in his name (John xv.

26); it is also signified of him in other places, that while his knowledge or perception is also derived from the Father who sent him (Ib. vi. 44), this cannot be immediately either. THE FORM OF TRUTH PRESENTED BY THE WORD DOES NOT COMPEL ASSENT: its loveliness is not alike perceptible to all. "He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he POWER to become the sons of God" (Ib. i. 10, &c.), that is the Holy Ghost. There must be a peculiar and supernatural qualification bestowed on the observer, to enable him to apprehend the Truth of God, or to "believe on his name," and for that purpose, another Mediator, or another Cast of the same office; which other occurs in the Holy Ghost here mentioned.

For when one talks of apprehending or going to either of these divine Persons by means of the other, something more is to be understood, besides a general acquaintance with the subject, or, as it were, a casual introduction to either by other. We are hereby to understand A PARTICIPATION OF THE INFERIOR RELATIVE IN THE SUPERIOR, as well as his acquaintance,—and also A FAITHFUL ESTIMATE, as well as personal apprehension of the same. For when a man goes or is brought to the Second Mediate by the influence of the Third, he is divinely illuminated at the same time by the presence of the Second: and when the Third is sent to an inferior relative from the First, by the Second, he is consequently sanctified by the presence of the Third. So we find the Second Mediate sanctifying himself, God in Christ Jesus sanctifying the man by his presence in a passage that deserves to be particularly remarked as well for the doctrine it affords, and for something more. Where the Son, after praying the Father to sanctify his apostles with the truth, that is with him, the Word or Second Mediate, which could only be received through the Third,-adds, “ And for their sakes I sanctify

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myself, that they also might be sanctified through the truth" (John xvii. 19). The Truth itself could not so much as consecrate its own temple, without the presence of the Sanctifier; but by its unity with the same is competent both to consecrate and illuminate as many living temples as the Father may be pleased to give and accept.


We must needs allow this sentence to be very remarkable for the doctrine it affords: but the doctrine is not its only colouring. We here find an amiable and excellent example too, not only for spiritual persons, but for persons of every class to be "zealous of good works". "that they might adorn the doctrine of God our Saviour in all things" (Tit. ii. 10), as well for the sake of others, as for their own, and his. As to a mere man's sanctifying himself, it is impossible; as to his procuring that favour from above for himself exclusively, it is improbable: but it may be worth any man's while to try, whether by encouraging this object in himself, for the general good, his prayers for sanctification by the Holy Ghost may not be heard in time, and make him a blessing to the community, by the Word of truth.

For if we take notice, we shall find these two, the Word and the Spirit, not only leading to each other, but to a worthy notion of the same, and asserting in a manner each other's dignity; as the Second Mediate that of the Third for example, when his divine operation was blasphemously ascribed to an opposite power (Matt. ix. 34; xii. 24); and the Third vindicating in like manner the posthumous reputation of the Second; and not only so, but bringing the gainsayers to a general sense of their guiltiness before God for all that they have done contrary and derogatory to the righteous modes of thinking and doing which honour and are honoured by his name; as well as bringing those by whom such modes are duly observed to a corresponding share of confidence and delight therein. Thus the sorcerer, Elymas, is struck blind by the Holy Ghost for

withstanding the Word preached or proclaimed by two of his ambassadors, Paul and Barnabas, and seeking to turn away the deputy Sergius Paulus from the truth (Acts xiii. 7, &c.) thus some others, with Peter especially, are encouraged to teach and preach Jesus Christ in defiance of the earthly powers, "rejoicing that they were counted worthy to suffer shame for his name " (Ib. v. 41). And many other instances of the auspicious interference of the Deity in the third person for the encouragement of those who wait on him in the Second might be adduced with abundance of assertions to that effect; one of which from the lips of our Lord himself, though rather long, is particularly well worth repeating: where, comforting his disciples against his departure with a promise of the Holy. Ghost, he proceeds as follows;

"Nevertheless, I tell you the truth; It is expedient for you, that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness and of judgment: of sin because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you; but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth: for HE shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shew it unto you" (John xvi. 7—15).

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For on this authority is founded or confirmed not only the doctrine just delivered, but also the doctrine of atonement, of imputed righteousness, of a continual mediation, and of all sufficient merit in one for the comfort and dependence of all who believe; a doctrine clearly intro

ducing them to an acquaintance with the Holy Spirit; to God the Father, and Son; to "the Lamb of God which taketh away the sin of the world" (John i. 29); to "the Lord our righteousness" (Jer. xxiii. 6.); “to Jesus, the Mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel" (Heb. xii. 24); to the incarnate Word; who will give to as many as receive him, power to become the sons of God; which he does by the medium of the Holy Spirit sent from the Father for that purpose according to promise, taking of the Word's that is the Word, and applying it to the hearts of believers as above signified, and also by St. Peter, where he mentions their "being born again,—not of corruptible seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever" (Pet. I. i. 23): with many authorities besides, more than it may seem necessary to quote on so plain a verity. For enough must have now been adduced, to demonstrate the way in which the Word is honoured by the Holy Ghost with what the Word calls His own-that is with himself;taking the same of him and applying it as aforesaid.

This transmission also may serve to explain a difficulty respecting the occurrence of the Third Mediate to its objects on the, and the rather for the, departure of the Second, before* alluded to. For the departure of the Incarnate Word was the signal for his immediate proclamation by writing and preaching; when the Spirit came, to superintend its effect. Or otherwise it might seem unaccountable, that the absence of the one should be necessary for the presence of the other, followed, as it appears in the forecited prediction, with comfort and instructionwith truly comfortable, satisfactory, heartfelt instruction ; with instruction that feels very different from what a person may draw for himself from the shallow reserve of his own learning and genius. It also appears from the

* P. 259.

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